The Environment, Its Bearing on Poverty and Development, and the Relevance of Catholic Social Teaching - Assignment Example

The Environment, it’s bearing on Poverty and Development, and the Relevance of Catholic Social Teaching [Name of the Student] [Name of the University] The Environment, it’s bearing on Poverty and Development, and the Relevance of Catholic Social Teaching Question One The principal objective of environmental ethics is to accord top priority to the common good of the community over the interests of individuals. The present Catholic Social Teaching attempts to promote this principle of common good. However, the present day emphasis on individualism, free enterprise, and competition stands to emasculate the common good principle (Hill, 1998, p. 276). Christian philosophy promotes the view that the universe has been created by God who protects and preserves it. However, human activity has resulted in the gradual degradation of the environment. The latter results in poverty and ill health, and people who belong to the low earning groups are more vulnerable to these outcomes. Such individuals are exposed to contaminated water, polluted air, poor sanitation and toxic wastes. The annual deaths on account of such exposure have been estimated at six million (A New Earth the Environmental Challenge, 2002). This untenable and inequitable situation is prevalent among the remote indigenous communities and among those living in the vicinity of heavy industries, in Australia. The church plays a proactive role in responding to the suffering of these people. In addition, it attempts to protect the environment, and safeguard the interests of the poor and marginalised. Furthermore, the church makes a serious attempt at protecting the ecosystem. As such, the various programmes undertaken by the church have succeeded in educating the populace and warning the government, in order to prevent further damage to the environment (A New Earth the Environmental Challenge, 2002). Thus, most of the Christians in Australia acknowledge their responsibility to preserve God’s Creation. There is a growing awareness of these issues among the public, and this is reflected in the teachings of the church. The Pope had been discussing environmental issues from the 1980s, and this has promoted the development of Catholic Social Teaching. Consequently, Christians in their individual and collective capacity, as members of society, can adhere to this preaching and lend their support to the protection of earth and the human race (A New Earth the Environmental Challenge, 2002). Catholic social teaching requires Christians to protect creation. In addition, it requires individuals to make adequate efforts to protect the limited natural resources. This entails a change of attitude towards the environment. Every human has the right to access the resources of creation. Whilst exercising this right, it has to be borne in mind that others also enjoy the same right (A New Earth the Environmental Challenge, 2002). Hence, others should be allowed to access these resources. Pope Benedict had contributed to the development of the social teaching of the Church. He had promoted new concepts, regarding several aspects of society, such as the relationship between charity and truth, protection of life and the pursuit of justice, rich and poor, business and ethics, and care for the earth and humans (Carr, 2009). These concepts are effective and can be used to address the new challenges that emerge from time to time. According to him, the church owes a duty to protect the integrity of God’s creation. In addition, the church is required to ensure that members of society respect their responsibility towards God’s creation (Carr, 2009). The Pope had stated that the environment was a gift of God to all living beings. Therefore, it is the responsibility of mankind to protect the environment and the interests of the poor and marginalised people. Moreover, people will have to safeguard the environment for the sake of the future generations. This responsibility devolves under the principle of inter – generational justice. As such, the people are stewards on earth to safeguard nature. They have to develop newer and better methods for generating energy, so as to prevent the exploitation of natural resources (Carr, 2009). All these measures help the poor to address the environmental challenge. According to the Pope, there should be a joint operation at the international level to protect the environment, natural resources, and the climate. It is the responsibility of each and every country to protect nature and to combine efforts in this all important endeavour. It is incumbent upon every nation to adopt measures, work in good faith, and enact laws that promote environmental protection (Carr, 2009). Wars have caused untold harm to natural resources. While drawing attention to this important fact, Pope Benedict has stressed upon the relationship between natural and human ecology. In addition, he has vehemently declared that it is the responsibility of mankind to care for the earth, while protecting human ecology (Carr, 2009). These obligations are in tandem and it is his considered opinion that it would be inequitable to promote one at the cost of the other. Global warming constitutes the greatest environmental threat of modern times. The indiscriminate use of fossil fuels has resulted in the release of vast quantities of greenhouse gases into the atmosphere. This in turn has raised the sea level, transformed climate patterns and resulted in global warming (A New Earth the Environmental Challenge, 2002). These developments pose a grave danger to life. Australia has the dubious distinction of housing the worst emitters of greenhouse gases. These emissions have jeopardised the residents of the nearby Pacific islands. Some of these islands, such Cook Islands, Kiribati, Nauru, Palau and Tonga constitute places that are renowned for their beauty. The greenhouse emissions from Australia are extremely likely to alter the weather patterns of these islands and increase sea levels, which in turn could submerge these islands (A New Earth the Environmental Challenge, 2002). Although, the principle of universal destination of goods permits a nation to utilise natural resources to meet necessities, such use should not be at the expense of depriving others from access to these resources. Therefore, Australia should inculcate the qualities of discipline, moderation and simplicity in its use of natural resources (A New Earth the Environmental Challenge, 2002). However, this is a major challenge, as consumer culture is rife in this nation. Solidarity and common good are principles of a universal nature. These require a nation to promote social conditions that allow the entire humanity to satisfy their necessities and realise their true potential (A New Earth the Environmental Challenge, 2002). Thus, no social group can ignore the rights and aspirations of the other groups. The Millennium Development Goals (MDGs) have been adversely affected by factors, such as the irreparable loss to the biodiversity; and the degradation and depletion of natural resources, like aquatic life and fertile agricultural land. Between the years 2000 to 2004, disasters resulting from climate change affected around 262 million individuals per annum (Thematic Paper on MDG 1 Eradicate Extreme Poverty and Hunger, 2010). By the year 2025, approximately 1.8 billion people will not have access to fresh water. Most of the deprived people will hail from Africa and Asia. The number of environmental refugees is likely to increase to 50 million. Moreover, the poor will be substantially deprived of their meagre earnings, due to the loss of biodiversity, which is taking place at a highly disturbing rate. Persons residing in area of low agricultural productivity and who therefore have to depend on biodiversity stand to be affected to the maximum extent (Thematic Paper on MDG 1 Eradicate Extreme Poverty and Hunger, 2010). This unwelcome state of affairs can be rectified to some extent by engendering employment in a low carbon environment. Such environment can bring about appreciable reduction in poverty and effect equitable distribution of the benefits derived from economic growth. The priorities of the developed and developing world are markedly different. The former is seized with reducing greenhouse gas emissions, whereas the developing world is desperately struggling with the outcomes of a changing climate. The developed world has to take cognisance of the problems faced by vulnerable nations, due to climate change (OECD, 2010). Any ethical consideration linked to the environment, will be distinguished by greater concern for the rights of the community rather than that of individuals regarding their property or personal manner of living. The health and ultimately the wellbeing of the community is adversely affected by the pollution of water, land and air (Hill, 1998, p. 276). For instance, the greenhouse effect and the depletion of the ozone layer cause enormous damage to the environment. This dismal state of affairs can be rectified to some extent, if greater emphasis is placed on the social ramification of human life. In addition, the definition of community has to be widened so as to include all living beings and the earth. Deforestation is a major cause for environmental damage, as it destroys natural resources. The indigenous people and those living in the surroundings of forests are most vulnerable. As such, deforestation destroys a number of organic species in that area, and destroys the ecosystem. It is in this scenario that environmental ethics attempts to highlight the necessity for solidarity with every living organism (Hill, 1998, p. 276). The disparity between the developed nations and the underdeveloped world has been increasing with alarming regularity. Some of the reasons behind this unwelcome state of affairs are the deliberate omissions of the developed nations, and in particular by the nations that wield economic and political clout. The developed nations, in general, have usually ignored their responsibility towards the less fortunate nations (Paulus PP.II, 1987). The situation is worsened by the various mechanisms that work inexorably towards promoting the affluence of the developed nations, while ensuring poverty for the remainder. These systems are the preserve of the developed countries and blatantly promote their interests to the detriment of the poorer and less influential nations. Question Two The catholics of America harbour similar sentiments towards the environment. Some of the efforts made by them are programmes to improve public awareness of the problem, motivate people to care for their environment and to prevent any threat to the environment. These initiatives have made it possible to isolate the factors that cause damage to the ecosystem (United States Catholic Conference, 1991). This understanding among the catholics is founded upon the convictions of bishops and international episcopal conferences. In addition, it has been influenced by the work of environmentalists, scientists and theologians. The contemporary Catholic approach depends on the understanding that all human beings are part of nature. This constitutes a unique contribution to environmental awareness (United States Catholic Conference, 1991). This concept promotes the belief that nature provides indications for the existence and purpose of God. The standards that should govern human behaviour are to be obtained from a perusal of natural procesess. These beliefs led Pope John Paul II to declare that humans have to promote an authentic human ecology by safeguarding the moral condition. This exercise should be in the context of urban planning, work environments and family life (United States Catholic Conference, 1991). In addition, Catholic teachings prohibit the exploitation of natural resources, and insist that humans have to play the role of stewards to protect the creation of God. All Christians are required to acknowledge their responsibility to protect the integrity of creation. The goodness of creation can be found in each and every aspect of the universe, which in turn represents the power of God (United States Catholic Conference, 1991). Poverty exposes them to a number of diseases, and compels them to live in overcrowded and unsafe environments. In general, such do not acquire literacy, due to the lack of access to fundamental educational opportunities. Furthermore, poverty produces fearfulness, indebtedness, hard labour, unsafe workplace conditions, low-earnings, and a struggle to survive (Mibum Thompson, 2003, p. 31). The present ecological crisis is indicative of deterioration in moral values. There is an indiscriminate use of science and technology, without scant regard for the long term effects. Thus, there are many developments in science and technology, which over a period of time cause untold harm to the environment. Mankind has been befooled by many initiatives of science and technology, which have provided several outstanding benefits (Paul II, 1990). However, these developments have proven to be extremely harmful to the ecology in the long term. Damage to the ecosystem is certain to cause serious harm to the wellbeing of future generations. For instance, the depletion of the ozone layer, due to the use of chlorofluorocarbons has caused the greenhouse effect. The latter has led to global warming, which in turn increases the sea level. The results of global warming are tsunamis and dangerously altered weather patterns (Paul II, 1990). The depletion of the ozone layer can be attributed to rapid urbanisation, industrial growth, and an ever growing demand for energy. These factors have resulted in industrial wastes, indiscriminate burning of fossil fuels, and deforestation. The use of herbicides, coolants and propellants has also caused serious harm to the environment. Damage to environment leads to climate change, which causes health problems for humans and the submersion of low-lying areas. The consequences of climate change and environmental damage are irreversible. However, this can be stopped by taking timely action. All that is required is the concerted action of people, countries, and international entities (Paul II, 1990). Environmental pollution is a major ecological problem. Moreover, there is a gradual decline in respect for life. Productivity has assumed centre stage and the rights and dignity of workers have been relegated to the background. At present, economic interests prevail over the common good of the community or individuals. In this scenario, it is very difficult to prevent environmental destruction. Unrestricted exploitation of natural resources destroys the ecosystem (Paul II, 1990). The Catholic approach towards nature assumes that nature is characterised by its own course of existence and continues to flourish, for the sake of all creatures on earth. However, human activity affects the course of nature and causes heavy damage to it. Thus, human interaction with nature, usually leads to serious damage of the environment. The Christian philosophy requires people to protect the integrity of nature with humility and service (Hinze, 1996). It is the duty of the Christian ethicists to contest any environmental viewpoint that restricts humans to those who merely promote the biosphere; portrays human activity as just another biota; or inaccurately compares the motives, requirements and rights of humans with those of nonhumans. Considerations based on common sense, philosophy and religion can be employed to decry excessive consumption and acquisition (Hinze, 1996). The New Testament at many places, advocates austerity and the eschewal of a tendency to hoard wealth. During the process of selecting and accumulating food, recreation, clothes and housing it has been recommended that one should focus on not being lavish, and should practice moderation and simplicity. In addition, every family should implement an upper limit on the amount that they intend to spend on creature comforts (Hinze, 1996). The betterment of society and the individuals who comprise it necessitates not only personal effort and transformation but also social effort and change. The scope of ecological problems and the reliability of the subsidiarity principle make it incumbent to accept that effective decision making is possible only at the level of the international community (Hinze, 1996). The loss of biodiversity has assumed alarming proportions. Thus, some 17, 000 species of animals and plants have neared extinction. There is no room for complacency as many more species of both flora and fauna are at risk of becoming extinct. Vast amounts are being invested, but the principal reasons behind the loss of biodiversity, namely, invasive species, pollution, climate change, habitat loss and enormous consumption have not been adequately dealt with. The indispensability of biodiversity stems from the fact that billions of individuals rely on it for their livelihood and at times even their very survival (UN Department of Public Information, 2010). A laudable effort is being made by the National Catholic Rural Life Conference, which leaves no stone unturned, in its exhortation to the masses to accord greater regard for the land. In addition, it recommends sustainable practices in the area of agriculture. Moreover, the National Catholic Rural Life Conference urges the populace to appreciably mitigate soil loss and water pollution. Furthermore, it is of the opinion that those who work the land should be provided with a fair living. In addition, it helps the local churches and religious communities in ably attending to the wetlands, forests and farms under their control (United States Catholic Conference, 1991). The Catholic Relief Services are distinguished for furthering the Church’s avowed objective to bring about the optimal use of technology in the rural development projects undertaken by it. This is especially true of projects that are aimed at implementing in other nations, sustainable agriculture and community based development (United States Catholic Conference, 1991). Thus, the Catholic Relief Services provides substantial assistance to third world projects that have as their objective, the reversal of environmental decline and the cycle of poverty. A telling instance is provided by the example of some 54 communities, in the Peruvian highlands, which have enhanced their agricultural production by resorting to sustainable agricultural practices. These practices had been employed by their ancestors and were successful in resisting damage from frost and drought (United States Catholic Conference, 1991). Another example is provided by a Bangladeshi local organisation, which developed a novel programme. This endeavour processed and segregated toxins from waste water by employing duckweed, an aquatic surface plant. As a result of this innovative measure, a considerable number of river dwellers obtained protection from water borne ailments (United States Catholic Conference, 1991). A large number of people in this world live in abject poverty, and these individuals cannot afford basic needs. Poverty compels them to live in a state of hunger and malnourishment. They cannot access basic health care or obtain safe drinking water. A direct association was perceived between social and economic injustice and the personal degradation resulting from materialism and greed. Modern Catholic social teaching concentrates on achieving decent economic conditions for all. Furthermore, there is a concerted effort by Catholic entities to alter social structures, policies and human thinking and this has proved to be an onerous task. References A New Earth the Environmental Challenge. (2002). Retrieved May 3, 2011, from Australian Catholic Social Justice Council: http://www.socialjustice.catholic.org.au/content/pdf/2002_new_earth_environmental_challenge.pdf Carr, J. (2009, July 9). Caritas in Veritate: An Initial Outline. Retrieved May 6, 2011, from United States Conference of Catholic Bishops: http://usccb.org/mr/mediatalk/encyclical_outline.shtml Hill, B. R. (1998). Christian Faith and the Environment: Making Vital Connections. Orbis Books. Hinze, C. F. (1996). Catholic social teaching and ecological ethics. In "And God saw that it was good": Catholic theology and the environment (pp. pp.165 – 182). Washington DC: United States Catholic Conference. Mibum Thompson, J. (2003). Poverty and Development. Marynoll, Nework: Orbis Books. OECD. (2010). Development Co-operation Report 2010 Chapter 5 Climate Change: Helping Poor Countries to Adapt. Paris: Development Co – operation Directorate . Paul II, J. (1990, January 1). Peace with God the Creator, Peace with all of Creation. Retrieved May 6, 2011, from http://conservation.catholic.org/ecologicalcrisis.htm Paulus PP.II, I. (1987, December 30). Sollicitudo rei socialis. Retrieved May 3, 2011, from Libreria Editrice Vaticana: http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis_en.html Thematic Paper on MDG 1 Eradicate Extreme Poverty and Hunger. (2010). Retrieved May 6, 2011, from United Nations Development Group: http://www.ilo.org/public/english/bureau/pardev/download/mdg/2010/mdg1_2010.pdf UN Department of Public Information. (2010, September). We can end Poverty 2015 Millennium Development Goals. Retrieved May 6, 2011, from United Nations General Assembly: http://www.un.org/millenniumgoals/pdf/MDG_FS_7_EN.pdf United States Catholic Conference. (1991, November 14). n Invitation to Reflection and Action on Environment in Light of Catholic Social Teaching. Retrieved May 5, 2011, from United States Conference of Catholic Bishops: http://www.usccb.org/sdwp/ejp/bishopsstatement.shtml#1 Read More

Consequently, Christians in their individual and collective capacity, as members of society, can adhere to this preaching and lend their support to the protection of earth and the human race (A New Earth the Environmental Challenge, 2002). Catholic social teaching requires Christians to protect creation. In addition, it requires individuals to make adequate efforts to protect the limited natural resources. This entails a change of attitude towards the environment. Every human has the right to access the resources of creation.

Whilst exercising this right, it has to be borne in mind that others also enjoy the same right (A New Earth the Environmental Challenge, 2002). Hence, others should be allowed to access these resources. Pope Benedict had contributed to the development of the social teaching of the Church. He had promoted new concepts, regarding several aspects of society, such as the relationship between charity and truth, protection of life and the pursuit of justice, rich and poor, business and ethics, and care for the earth and humans (Carr, 2009).

These concepts are effective and can be used to address the new challenges that emerge from time to time. According to him, the church owes a duty to protect the integrity of God’s creation. In addition, the church is required to ensure that members of society respect their responsibility towards God’s creation (Carr, 2009). The Pope had stated that the environment was a gift of God to all living beings. Therefore, it is the responsibility of mankind to protect the environment and the interests of the poor and marginalised people.

Moreover, people will have to safeguard the environment for the sake of the future generations. This responsibility devolves under the principle of inter – generational justice. As such, the people are stewards on earth to safeguard nature. They have to develop newer and better methods for generating energy, so as to prevent the exploitation of natural resources (Carr, 2009). All these measures help the poor to address the environmental challenge. According to the Pope, there should be a joint operation at the international level to protect the environment, natural resources, and the climate.

It is the responsibility of each and every country to protect nature and to combine efforts in this all important endeavour. It is incumbent upon every nation to adopt measures, work in good faith, and enact laws that promote environmental protection (Carr, 2009). Wars have caused untold harm to natural resources. While drawing attention to this important fact, Pope Benedict has stressed upon the relationship between natural and human ecology. In addition, he has vehemently declared that it is the responsibility of mankind to care for the earth, while protecting human ecology (Carr, 2009).

These obligations are in tandem and it is his considered opinion that it would be inequitable to promote one at the cost of the other. Global warming constitutes the greatest environmental threat of modern times. The indiscriminate use of fossil fuels has resulted in the release of vast quantities of greenhouse gases into the atmosphere. This in turn has raised the sea level, transformed climate patterns and resulted in global warming (A New Earth the Environmental Challenge, 2002). These developments pose a grave danger to life.

Australia has the dubious distinction of housing the worst emitters of greenhouse gases. These emissions have jeopardised the residents of the nearby Pacific islands. Some of these islands, such Cook Islands, Kiribati, Nauru, Palau and Tonga constitute places that are renowned for their beauty. The greenhouse emissions from Australia are extremely likely to alter the weather patterns of these islands and increase sea levels, which in turn could submerge these islands (A New Earth the Environmental Challenge, 2002).

Although, the principle of universal destination of goods permits a nation to utilise natural resources to meet necessities, such use should not be at the expense of depriving others from access to these resources.

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